Preparing for life after retirement: The Vanaprastha ashrama model

Over the past decade as a mental health practitioner, I have increasingly recognized the importance of enhancing psychological wellness and individual productivity in ways that contribute positively to social welfare. In my work, I have seen firsthand how mental well-being directly influences not only personal fulfilment but also a person's ability to engage meaningfully with their community. This understanding has driven me to explore integrative approaches that promote resilience, emotional wellbeing, and purposeful living. By combining evidence-based therapeutic methods with community-centered initiatives, I aim to empower individuals to thrive personally while also becoming agents of positive change within their social environments."

Our freedom to explore a suitable model of retirement

It is important to have a word about how we should approach our retired life. There may be different models to approach retirement. The most popular model that is currently being followed post-retirement is driven by our continued engagement with the worldly affairs till the last days of our life. In essence, retirement in the modern world signifies a withdrawal from formal employment, but not from one’s broader responsibilities, relationships, or meaningful engagement with life. From a psychological standpoint, maintaining a sense of purpose and connection is critical to well-being in later life. As such, retirement should not be seen as an exit from productivity, but as an opportunity to redefine one’s contribution to society on more self-directed and fulfilling terms.

Introduction to Vanaprastha model of retirement

In the traditional way of ashrama dharma, vanaprastha is the natural transition from worldly engagement of grihastha ashrama to inward reflection. It is a time of conscious detachment from worldly affairs, deep wisdom, and preparation for moksha (liberation from worldly bondage beyond death of the physical body). Vanaprastha is a socio-spiritual model that is worth exploring as it offers wide range of psychological benefits too. I will begin with giving a brief description of what this model is primarily based on.

In contemporary times, there is a growing tendency to view secular models as the only valid frameworks for understanding human development, often branding anything outside of this scope—particularly those rooted in indigenous or spiritual traditions—as religious and therefore dismissible. However, much of the wisdom that has emanated from Bharat (India) is not religious in the conventional sense, but rather a body of native knowledge grounded in deep introspection, systematic inquiry, and experiential understanding, with spirituality as its foundation. One such model is Vanaprastha, traditionally considered a stage of life focused on withdrawal from material pursuits and reorientation towards inner growth and social mentorship. Far from being outdated or irrelevant, this model offers valuable insights for those seeking balance, purpose, and well-being in the later stages of life. Those who are open-minded and willing to explore beyond modern secular paradigms may find great benefit in studying and applying this framework to their own lives.

The socio-spiritual model of Vanaprastha: A notable contribution of ancient Bharat

Bharat has been a land of various notable contributions to the world. While the contributions are well known in the fields of science, metallurgy, mathematics, art, drama, architecture, medicine, surgery, literature and languages, here we are going to explore the spiritual and sociological contributions that have effectively shaped the society. While Atmavidya forms the core spiritual essence for our discussion on this topic, the sociological contributions are in the form of Ashrama and Varna dharmas as well as Purusharthas.

According to Atmavidya, the foundational understanding is that the ultimate reality—Parabrahman—is the absolute truth: the supreme, eternal, and unchanging consciousness that pervades all of existence, both living and non-living. This cosmic oneness underlies the entire creation yet remains veiled to our ordinary perception. Unaware of this truth, we continue the cycle of births and deaths, shaped by our individual karmic patterns. Recognizing that 'I am the Atman'—the eternal self that is not separate from Parabrahman—and striving for Moksha, or liberation through reunification with this cosmic source, formed the philosophical foundation for much of ancient India's innovation across disciplines. From science and spirituality to social systems, this pursuit of self-realization and unity with the cosmos informed the worldview and creative expressions of Indian civilization.

The Ashrama System: A Life Structured Around Atmavidya

Ancient Indian civilization offered a profoundly structured and spiritually grounded view of human life through the concept of the Ashramas—the four stages of life. Unlike modern linear or materially driven life models, this system emphasized inner evolution at every phase, with Atmavidya—the knowledge of the Self—as its central guiding principle.

·      Brahmacharya (The Phase of Learning):

This stage marks the formative years of life, during which an individual engages in disciplined learning under the guidance of a teacher (guru). Importantly, while material and intellectual knowledge (vidya) is acquired, it is rooted in and oriented around Atmavidya. The purpose of education in this phase was not merely to prepare for a career, but to develop character, self-awareness, and a foundation for spiritual inquiry.

·      Grihastha (The Householder Phase):

This phase involves marriage, family life, and active engagement in society. Material acquisition, responsibility, and contribution to social and familial welfare are central, but always aligned with the ethical and spiritual compass provided by Atmavidya. The householder is expected to live in the world but not be bound by it—engaging fully while maintaining inner clarity and purpose.

·      Vanaprastha (The Phase of Transition and Reflection):

Traditionally, Vanaprastha begins when one’s familial duties begin to wane. It is a period of detachment from material entanglements and a gradual turning inward. With Atmavidya as the guiding light, individuals are encouraged to engage in contemplation, mentorship, and spiritual refinement. It is not a withdrawal from life, but a transition into deeper understanding and service through wisdom.

·      Sanyasa (The Phase of Renunciation):

The final stage is one of complete detachment, where the individual renounces all worldly ties and identities. This stage is devoted solely to the realization of the Self and union with Parabrahman. It represents the culmination of the journey of Atmavidya, where the seeker sheds all illusions of separateness and abides in the awareness of oneness.

Note on Varna dharma and social context

While the focus of this discussion is the individual life transition into Vanaprastha, it is important to briefly acknowledge the broader sociological framework within which ancient Indian life was understood. The often-misunderstood concept of Varna Dharma refers to four categories of societal roles based not on birth, but on the unique constitution of an individual's dominant gunas—satva, rajas, and tamas—which shape temperament, inclination, and capacity for particular duties.

This psycho-spiritual classification formed the foundation for a dynamic and functional social structure, which later evolved into the more rigid and hereditary system of jatis (sub-castes). While this topic is beyond the immediate scope of Vanaprastha, it highlights how ancient Indian models were designed to align both individual and social well-being through dharmic coherence.

Purusharthas: The fourfold aims of life

Complementing the Ashrama system is the concept of the Purusharthas—the four fundamental aims of human life in Indian philosophy. These include:

• Dharma – the ethical foundation and sense of duty that governs one's actions and responsibilities,

• Artha – the pursuit and management of material resources and financial stability,

• Kama – the fulfillment of desires, aspirations, and emotional needs,

• Moksha – liberation from the cycle of worldly existence and union with the cosmic oneness, Parabrahman.

Crucially, these are not isolated or conflicting goals. The ancient wisdom of Bharat emphasized the integration of Dharma, Artha, and Kama in a way that they serve the ultimate aim of Moksha. In other words, desires and material pursuits were never seen as inherently negative, but as energies to be harmonized through ethical living and spiritual understanding.

In the context of Vanaprastha, this integration becomes even more significant. As the householder transitions into this stage, there is a natural shift in emphasis from external fulfillment (Artha and Kama) to inner realization (Moksha), guided by a deepened sense of Dharma. This is where the core teaching of Atmavidya—the knowledge of the Self—takes center stage, helping the individual reorient life toward introspection, detachment, and preparation for spiritual liberation.

Thus, in our reimagining of retirement through the lens of Vanaprastha, understanding the role of Purusharthas and their alignment with Atmavidya becomes essential for leading a balanced, meaningful, and liberated life.

Common challenges to a modern model of retirement

Extended grihastha lifestyle: In the modern context, the transition from grihastha to vanaprastha is often misunderstood or indefinitely delayed as most grihasthas are dragging this phase way past into the retirement phase. Many continue to act as householders taking active roles in children's families and staying entangled in worldly responsibilities. This is unhelpful from a spiritual perspective.

Attachment to family roles: As most become grandparents by the time they enter the vanaprastha phase, instead of leaving the responsibilities to their children to manage their own lives and families, the modern world grandparents are continuing to get involved and are unprepared to let go of these attachments. Modern grandparents are nowadays seen to be failing to allow the next generation to step into their dharma.

Loneliness and unmet expectations: Similarly, most at this stage of life are now living alone while their children may be living anywhere across the globe. One needs to let go of a craving and an expectation for their children to care for them. Instead, there should be a sincere focus on spiritual sadhana to fill their time and participate in satsangam in their own little communities. Living alone without children close by, many experience a void and cling to expectations of care and involvement.

Spiritual perspective on Vanaprastha

Rather than viewing retirement as a time of boredom or irrelevance, the Vedic tradition encourages:

• Let go gracefully: Release the compulsive need to manage others' lives—especially adult children. Offer guidance when asked, not as duty or expectation.

• Sadhana as central occupation: Shift focus from doing to being—meditation, japa, svAdhyAya and seva become the main anchors.

• Satsangam and community dharma: Seek spiritual companionship, contribute to the community through wisdom-sharing, and immerse in devotional life.

Preparation begins in grihastha ashrama

Preparation for this phase of life needs to start while we are grihasthas. In fact, spiritual sadhana should be a key driver while leading a life of grihastha. It is a misconception that spirituality is only to be practised after retirement as I come across a lot of people saying, “I will read Bhagavad-Gita once I am retired and find time.” My question to them would be, “How do we know if we will be alive by then?” We need to live life as if there is no tomorrow. This approach ensures you to live life with no regret.

The truth is that we should not defer spiritual practice to retirement as most seem to believe. The notion that one will turn to the Gita or Upanishads "when there is time" is a spiritual trap.

• Life Is uncertain: We don't know if we will live to see retirement. Begin now.

• Spiritual habits take time to cultivate: Just like physical health, spiritual strength develops gradually with daily commitment.

• Living without regret: By engaging in sadhana daily—even in small ways—we ensure our life is integrated, meaningful, and spiritually resilient.

In nutshell:

• Vanaprastha is not about abandonment, but conscious detachment.

• It is a phase of teaching by example showing younger generations how to age with dignity, wisdom, and surrender.

• True preparation for it begins not at 60, but during the active years of grihastha life.

• The aim remains unchanged across all ashramas which is leading a life aligned with dharma, with moksha as the uncompromising goal.

We need to focus on our level of engagement and level of attachment with the material world.

Having gone through the details of the current model of retirement and the Vanaprastha model of retirement let us now spend time to compare the two models in more detail as I make a case for the benefits of the Vanaprastha model.

The current global model of retirement: Material pursuit at every stage

The contemporary global model of retirement is primarily driven by a materialistic framework, where the journey of life is centred around the accumulation of knowledge, wealth, and physical pleasure. The stages of life, in this model, are often structured around the pursuit and maintenance of these goals, with little attention to spiritual or inner fulfillment.

1.        Early life: Building the foundation for material success

In early life, the core focus is on acquiring material knowledge—education and skills aimed at entering the workforce, securing a career, and achieving financial independence. The belief here is that the key to happiness lies in the ability to contribute to society through professional success, with financial security being a central measure of achievement. The individual’s value is often measured by their earning potential, and the goal is to lay the groundwork for a prosperous, comfortable future.

2.        Middle life: Pursuit and maintenance of material comfort

Middle life is marked by the intensification of material pursuits. Marriage is often seen as a union for companionship and pleasure, and the expectations shift towards acquiring wealth, maintaining a comfortable lifestyle, and raising children who will carry on the legacy of success. Life is centred around professional achievement—climbing the career ladder, investing in property, accumulating resources, and prioritizing personal enjoyment. Holidays, leisure activities, and consumer goods are seen as rewards for hard work. The overarching belief is that happiness lies in the acquisition of wealth and experiences that provide comfort and pleasure to the body, mind, and senses.

3.        Retirement: The continuation of material pursuit and comfort maintenance

Retirement, in this model, is often just another phase of life where the focus on material comfort continues, albeit with a shift in priorities. Many retirees return to work, perhaps as freelancers or consultants, maintaining their income levels or indulging in projects that offer personal satisfaction. The belief in enjoying life to the fullest persists retirees focus on relaxation, travel, and pursuing pleasures they had previously postponed.

Retirees may still invest heavily in maintaining their physical appearance and well-being, often engaging in cosmetic surgeries, anti-aging treatments, and other health interventions in an attempt to stave off the physical signs of aging. The narrative here is that life should be prolonged as much as possible, with an emphasis on maintaining connections to family and enjoying the comforts that material wealth has provided. The belief that life is finite drives a reluctance to embrace the reality of death, with many opting for cosmetic procedures or life-extending treatments in hopes of prolonging their time on Earth.

In this model, the ultimate goal is pleasure and comfort for the body/mind/senses, driven by the belief that "I am my body and mind." The individual identifies as a complex of physical and mental attributes, and the goal of life is to acquire knowledge, wealth, and experiences that gratify the senses, offering fleeting pleasure and comfort. The fear of death often stems from the belief that it will sever the connection to the material pleasures and familial bonds that define one's identity.

Basis for the modern retirement model

At the heart of this model lies a worldview centred on the material self:

• Identity as the body/mind/senses complex: The modern individual often sees themselves as a product of their physical body, mental states, and sensory experiences. There is little room for a deeper, spiritual understanding of the self beyond these material dimensions.

• The pursuit of knowledge, wealth, and desires: The dominant belief is that acquiring knowledge, wealth, and experiences, particularly those that fulfil desires related to comfort and pleasure, constitutes a successful life.

• One life to live, enjoyment as the goal: The notion that "there is only one life" fuels a hedonistic approach, where the primary goal is to extract as much enjoyment and pleasure as possible, whether through consumer goods, vacations, or social recognition.

• Earned privileges: A central tenet is that after years of hard work, the individual "deserves" to relax, to indulge, and to enjoy a life of ease. This is framed as the natural entitlement that comes with having worked hard and achieved financial success.

• Fear of death: Driven by the desire to preserve the body and mind, many seek treatments to prolong life. There is a reluctance to accept death, as it is perceived as the ultimate loss of personal identity and the end of connection to the material world.

Vanaprastha model of retirement: A spiritual and societal transition

The Vanaprastha model of retirement, grounded in the wisdom of Atmavidya, emphasizes a shift from material pursuits toward spiritual growth, detachment, and societal contribution. Here’s how this model can be applied across the various life stages, with a focus on how it shapes the retirement phase:

1.        Brahmacharya: The foundation of balanced knowledge

In the Brahmacharya phase, the individual embarks on acquiring both material and spiritual knowledge, with Atmavidyaas the core. This period sets the stage for a balanced life, where career and material pursuits align with spiritual growth.

• Spiritual and material knowledge together: The journey begins with the acquisition of knowledge not only about the external world but also about the Self. This balanced approach ensures that career development, material success, and personal growth are viewed through a spiritual lens—Atmavidya becomes the guiding principle. Career choices, in this stage, are made not purely for material gain but as part of one’s spiritual evolution.

• Aligned material growth: Material pursuits such as career advancement, wealth accumulation, and worldly success are seen as means to an end—tools that help fuel one’s journey toward self-realization. The belief here is that as the Atman (true Self), one's material efforts are never disconnected from their spiritual journey.

2.        Grihastha: Active participation in life with spiritual awareness

The Grihastha stage, or householder phase, integrates both material responsibilities and spiritual principles. The individual fulfills familial, social, and professional duties while keeping Atmavidya as the central force guiding all actions.

• Marriage as a responsibility: Marriage is not just for companionship but as a responsibility to raise children and contribute to the welfare of society. Both partners continue to pursue their spiritual journey while fulfilling family obligations.

• Work as service, not attachment: One works diligently to fulfill responsibilities at the job, at home, and within the community. However, there is no attachment to outcomes or a sense of ownership of the material acquisitions; work is seen as an offering and a duty, aligned with the pursuit of spiritual growth.

• Raising children with spiritual strength: Children are raised not only to become successful but to be responsible, compassionate citizens with an inner foundation of self-belief and spiritual understanding. The emphasis is on strengthening their character, preparing them to navigate life with both material success and spiritual maturity.

• No expectation of care in old age: Unlike the modern expectation that children will care for parents in their old age, in the Vanaprastha model, parents do not hold such expectations. They willingly let go of household responsibilities once their children become independent, trusting that their spiritual journey is now their primary focus.

• Holidays as enrichment, not escape: Holidays and leisure activities are not focused on pleasure-seeking but are viewed as opportunities to absorb the beauty of nature, culture, and spiritual traditions. This enriches both the individual and the family, fostering a deeper sense of connection with the world.

• Societal contribution through charity: A percentage of wealth accumulated is regularly donated to societal welfare. This is seen as a way of contributing back to the community, ensuring that material wealth is used for the greater good.

3.        Vanaprastha: Transition to spiritual detachment and societal contribution

In the Vanaprastha stage, the individual begins to detach from material concerns and shifts focus to spiritual growth and societal contribution, while maintaining a minimalistic approach to material needs.

• Detachment from material acquisition: The need for continuous material accumulation and maintenance fades. As an individual realizes that their identity is not tied to the body or the material world, their focus shifts toward spiritual development. Material possessions become secondary, and there is a natural detachment from worldly concerns.

• Continuing societal contribution: While Vanaprastha involves spiritual introspection and detachment, it does not mean complete withdrawal from society. One can continue to work, not for financial gain, but to contribute to the welfare of others. This could involve returning to work as a freelancer, consultant, or volunteer, contributing one’s wisdom and experience for the betterment of the community.

How can I apply the Vanaprastha principle to my retired life?

If approaching retirement, the following applications of Vanaprastha principles can be considered:

1. Return to work in a new form: Rather than retiring into a life of passive relaxation, one can return to work—perhaps as a freelancer, consultant, or volunteer. This ensures that the energy previously directed towards material pursuits now contributes to the welfare of society and aligns with the pursuit of spiritual growth.

2. Spiritual reflection over relaxation: Vanaprastha is not an earned right to rest and relax. It is a time for personal introspection, spiritual study, and self-reflection. The focus is on understanding one's true nature, which transcends the material world. The goal is not to seek pleasure but to prepare the mind for the ultimate reality, Moksha.

3. Acceptance of the natural end of life: With the understanding that I am the Atman—the eternal and changeless Self—there is no need to prolong life artificially or hold on to the material world out of fear or attachment. Aging is embraced as part of the natural process, and the fear of death dissipates, as one understands that the journey of the soul continues beyond this physical existence.

4. Detached involvement with family: One can still play a role in the lives of children and extended family, but without interference or attachment. The expectation that children must care for the elderly is absent; instead, the focus is on guiding them when requested and offering wisdom as needed. The sense of responsibility toward family shifts from one of dependency to one of spiritual and emotional support.

5. Facing death without fear: As one approaches the final stages of life, Vanaprastha encourages acceptance of death as a natural transition. The knowledge of Atmavidya brings the understanding that death is not an end but a continuation of the cosmic journey. This knowledge allows one to face death with equanimity, ready to return to the cosmic oneness without fear or regret.

Conclusion:

The modern global model of retirement, focused predominantly on material acquisition, pleasure, and physical preservation, leaves little room for deeper fulfilment or spiritual growth. In contrast, the ancient Vanaprastha model provides a transformative framework for approaching retirement, where the emphasis shifts from material pursuits to spiritual reflection, societal contribution, and acceptance of life’s natural cycles.

Through the integration of Atmavidya—the understanding of the true Self—Vanaprastha presents an opportunity to redefine what it means to “retire.” Far from being a withdrawal from life or a retreat into leisure, this phase of life becomes one of active engagement with the world and one’s own spiritual journey. Rather than clinging to material comforts or fearing the end of life, Vanaprastha teaches that the later years can be a time of deep introspection, self-realization, and meaningful contribution to society.

In essence, the Vanaprastha model offers a richer, more meaningful approach to retirement that integrates the material and spiritual, the external and internal. It invites individuals to engage with life not just for personal enjoyment but for the greater good, to nurture their spiritual self while contributing to the welfare of others, and to face the inevitable end of life with grace and acceptance.

By adopting this model, retirement transforms from a time of retreat to a stage of continued self-realization, personal contribution, and ultimate peace. Vanaprastha provides a timeless, spiritually grounded framework that can guide us through life’s final stages, making them as purposeful and fulfilling as any other.

Preparing for life after retirement: The Vanaprastha ashrama model

By: Dr. Malladi Srinivasa Sastry MBBS MRCPsych CCST (UK) M.A. Samskritam

Consultant psychiatrist, Work experience spans UK, Singapore and India

Founder: Sohamvidya www.sohamvidya.in , Hindumitra Foundation www.hindumitra.org